A sermon preached at Hampton Court before the King's Maiestie, : on Tuesday the 23. of September, Anno 1606.

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>m^»g^<^ijj»jE:^^*^^^*^^Ji«PP^^^^^^^^fe>mu'<^-a

A SERMON

PREACHED AT

Hampton Court before

the Kings Maieftic,

On Tuefday the i^.oj September \

Anno 1606.

By IOHN BVCKERIDGE,

D. of Diuinitie.

^IMPRINTED AT

London by Robert Barker,

Printer to the Kings moil Excel-
lent Maicitie.

<^s ^"80!^

* 4

ASER MON

PREACHED AT

Hampton Court before the Kings
Maieftie, on Tuefday the 23. of
September 1606.

R o m. 13. 5.

guapropter necefte eft fubijei ,nonfolum propter
irdmfedetiam propter confeientiam.

Wherefore you muft needs be fubieft , not
onely for wrath,but alfo for confeience.

Hefe wordes are a conclu-
f ion of this difcourfe of the
Apoftle concerning the o-
bedience of Christians to-
, wards their fuperiors 5 The
@^§ pro cefTe of which Scripture
is grounded vpon many reafons : 1. ab Au*
thore^y from the firft founder , and Author of
all power, Omnis poteUds eU a T>eo; All power
is of God,to whom in himfelfe, and in his or-
dinance all creatures muft be fubiedf: wherein
although it fbmetime happen , That Potcis,

J % the

OfcaS

xhc Ruler is not of God, as the Prophet faith,
They baue raigned and not by me : And iike wife
modus ajfumendi, the maner of getting king-
domes is not oi God alwayes , becaufe it is
fometimes by finrull meanes ; yet/>ofei?<t$,the
*. power it felte is euer from God. The z.abo*

i.Cor.14,33. no Qrdinis, from the good of Order: and the
Lord calls himfell e, The God of Order,not of
confufion. AnAfirdo eft <vniufcuiufque bonum7
Order is the good of euery creature: with
whom it is better not to be> then to be out of
order : And>poteflates qu&funt a Deo>ordinat*
funt yThc powers that are of God , are ordei-
j. ned or ordered. The 3. is > a ?nato culpa , to
difobey God in his ordinance is a finne,He
that refiiteth, refifteth the ordinance of God.
4. The 4. is, a malopoen*, they that difobey, ac-
quirunt 7 not onely accipiunty do not onely re-
ceiue for their defer ts , deferuzdly, but willingly
pull vpon themfelues damnation 5 temporal!,
in which God is more cjuicke to reuenge the
wrong and Treafons committed again ft his
Lieutenants, and Viceroves , then thesxca-
teft finnes againft himfelfe; And ako eternal,

Numb. 16. 31. as is manifeli in Qhore, Datban and the reft,
that went downe quicke to hell j And, non eft

damnatio

at Hampton (^ourt.

damnatio fine peccato, thcrs no damnation
but for finne. The 5 AsJ bono focietatis ,from i>
the good of Peace, Prote&ion,Iuil:ice3Religi-
onand the like , which man receiues by go-
uernment,Heis Gods mimfter for their good:
If he be a good Prince , cau/a eft, Hee is the
caufe Oi thy good, temporal! and eternall; If
an euill P rincc *occafio e/?,He i$ an occafion of
thy eternall good, by thy temporall euill. Si
bourn ^ nutritor eft tuns ; Si mains, tentator tuns
eft) If he be a good King, he is thy nourfe,re*
ceiuethynounihment with obedience; If he
be an euill Prince > he is thy tempter , receiue
thy trial wiih patience 5 io ther's no refinance,
either thou muft obey good Princes willing-
ly, or endure euill tyrants patiently. The 6. *.
is.afigno, from afigne, tributapenditis^oxprd*
ftatis , not datis : You pay tribute & cuftome,
and Subiidies of duetie and Iufticc; You giue
them not of courtefie ; and they zteftipendi-
urn ^egis, not premium, they are the Kings fti-
pend or pay , not his reward : Minijlri Dei
funt , in hoc ipfum feruientes -, They are Gods
minillers feruigg for that purpo/e ; Not to
take their o\\ ne eafe and pleafure , but to go-
uerne others ; Waking when others fleepe,

A 3 and

T) SBuchgrtdge Sermon

and taking care, that all men elfe mayliue
without care.

All thefe Arguments the ApoiVle in the
wordes or this text, concludes with an Ideoi
Wherefore : Becaufe all powers are of God :
Becaufe all powers bring with them the good
of order : Becaule it is a linne to difobey : Be-
caufe iudgement and damnation temporall
and eternallis the punifhment of this finne :
Becaule gouemment is the meanes toenioy
all the benefits of lite 5 Becaufe Kings are hired
by tribute and cuftome by gouerning to feme
their feruants and (ubk&S'yldeo necejsitatefub-
ditieHote, Therefore you mull: be obedient of
necefsitie,not onely for wrath 7 butalfb for
confcience fake. Wrath is forum externum,
that externallcourt^ that contaynes all out-
ward arguments, a pr<tmio & poena , from re-
ward and punifhment of God and man.No>*
fine caufa gladium j>ortat : he caryes not the
fword invaine3heis to reward or punifh.And
this is the feruants and hirelings argument,
which keeps bafe afFedions within compaffe,
and prepares the way to charitie it felfe, Vt
JeU filum introducit, as the needle or briflell
brings in the thred: wherein although he that

obeyes

at Hampton Court.

obeves for wrath, hath not the vertueof o-
bectience, and fo bene non agit, quia ex njolun-
tatc non agh% He doeth not well, becau/e he
doeth not w ith his wilI,or from the heart; yet
qutafonum agit Jimor feruilis bonus efl, Be-
caule the acl o- obedience is good andapo-
luicail veitue,this feruile feare for wrath is
zpod , proceeding fometimes from the holy
giicit, and of great confluence in Church
and Common wealth.

Confcience is that forum internnmjhatinr
ward Court wherein God fits, and either by
the principles of reafon,or by the lawes of the
holy ghoit, gouernes and iudges all our ani-
ons done or to b: done, and either accufeth,
or excufeth, Icis ludkatorium rationale poizn Bern. deDom*
affectionate or wilfull,but a reafonable Iudge. '"'^8
It is Liber anim^ad quern emendandum fcripti
Junt omnes libri , It is the booke of the foulc,
for the examining and amending whereof all
bookes were written : In which are regiftred
all our thoughts, hordes, and deeds: what
wee haue done, what we muft receiue, and
whither wee muft goe, to heauen or hell; and
when wee muft leaue all other bookes, this
booke will not leauevS) but bring vs to Gods

tribunal^

T). ^uckgridge Sermon

tribunall, where it (hall be laid open > and
iudge vs. H<zc eft priuata lex hom'tnis : this is
cuerie mans priuate law : againft which who-
foeuer doeth any thins, finnes. And there-
fore in lome cales , (jonjctentta ettam erronea
ligat : An erroneous confcience doeth bind.

The procefle ot this confcience is byway
of Syllogifme. The propofition is framed
by the Synderefis of the foule ,. which can-
not be decerned ; All good is to be done, all e-
uill is to be auoyded. The Aflumption is the
difcourfe of reafon : and therfore many times
is erroneous. This is good, or this is euill.
The conclufion is thecolledion of cofcience.
Therefore this is to be done, or that is to bee
auoyded. Wherein becaufe the difcourfe of
reafon being erroneous, makes an erroneous
confcience; therefore that the lawesof men
be not exorbitant, it fhall be needfull to pre-
fcribe certaiue rules or caufes, that muft con-
curre in all lawes,Ciuil and Ecclefiaftical,that
they may bind the confcience.

Firft there muft be materia debita , a due
matter, diat is iuft and lawful!, or els indif-
ferent in it felfe : for in things fimpiy good or
euill, which are commanded or forbidden by

God

at Hampton Court.

God and Nature, No man hadi power to
croile the will of God. And in diefe things
mans power is declaratory and executory ,not
fbueraigne of it felfe ; In things indifferent
there is a power to comand for circumftances
of time, place, order, and the like,and there is
a necefsitie of obedience, and that for confci-
ence fake , elfe man hath no power to com-
mand any thing ot himfelte ; And yet it is the
finneot difobedience > Non/olum malum , fed
£r <vetitumfacere, not onely to do that which
i > euill ,but that al/b which isiorbidden.

The i.is forma dtbita,a duefbrme>an equal
proportion of honors & burdens , according
to the difference & degrees of Teueral Eflates,
conditions, and qualities , as alfo a due order
of proceeding in Law-making , without tu-
mult or confufion, without malice,fp!eene,cr
reuenge. The 3. is Efficiens dcbitwn , a due
efficient , or afufficient power to whom die
care of Law-making is delegated. For as the
fentence of him that is no Iudge , is nofeiir-
tence ; fo the Law of him that is ^iot authori-
sed to decree Lawes , is no Law. ,. The 4. is
finis dibit us > a due end , Publicke good > and
not priuate : for as a Tyrant hereiti-diftereth

B fro^ri

T> . 'Buckeridge Sermon

from a King, that the Tyrant intendeth his

f>riuate good, & the Kingpropofeth the pub-
lcke : (o euill Lawes ayme at priuate and bad
ends^and good Lawes propofe the moil pub-
licise and beft ends, the increafe of good Reji-
gs on,andfafeiy of the Common wealth. And
thefe caufes concurring , the matter being
lawfull or indifferent , the forme due, the effi-
cient potent,and the end publicke and good,
the Lawes of man muft be obeyed, not onely
for wrath but for confeience , which is the
greateft Obligation on earth : For]S{pnohti>-
mandmpoteHatem contemnit, ritfi qui prius dint*
nam contempfit>No man contcmnes the pow-
er of man ,vnlefle he firft haue contemned the
power of God.

Thus we fee, All muft obey : Euill men for
feare , and good men for confeience. Now
Subre&ion in this Text,is a tranfcenderit,and
hath no proper place to be fpobzn of,becaufe
it is to bee /poken 6f in enery place 5 And
therefore let vs confider two points: Theper-
fbfts,and rhe neceftity orobedrence . Theper-
fcfo kre two-, SubieSH 'drat hkrff 6% [ and
HigheV po w ers> th 2 1 muft go c emt aiid com-
mand. The necefsitie will hrirg vs to the cir-
cuit

at Hampton Court.

cuic and caufes, in which we muft obey.

The fubie&s are iet downe in the firft
verfe,with a note of vniueifali ty,0/w;w anima^
Leteuery foule be.fubie&jNotonly heathen,
bat Chriitians ,;aud Clearkes al/b : diey haue
no exemption , b'Jt by the .grace and priui-
ledges ot Princes. Omnis ariimcu, quia exani*
mo i Let euery ioale bee fubied:, ana fuoie& '
with the will and heart , and inward afte&ion
ot the foule,as S.Tatd often teacheth, No?i ad ^^
oculiMi buv ex corde,Not wich ey e-/eruice,but
from the heart. So that in tiaturam totam
peccat.quipQteJlatibHS rejiftit,he iinnes againft
all Nature, body and foule, that refifteth the
higher powers , And qui dick Omnem^exdudk
nullam, He that faith, £uery foule,exempteth
no (oule: The foule of the Prieft, and Ecclefi*
afticall perfon , as well as the foule of the Lay-
man muft be fubiedt to the higher powers.
For why ? S. Taul'm this Epiftie wrote as weH
to the Clearks & Priefts, or Bifhops of Q(em,
( it there were any then refident at G^ome,) as
to the people. And our Sauiour when hea Match
faid, T>ate qua funtC&f arts yQ<tfari: Giue to
Casfar,the things that areCadars * /pake as
well to the high Priefts,Sccibesand Pharifees

B x a«

ii.ti-

Grr $•©«*' £"

2), 'Buckgridge Sermon

chryfojt. in as to the people. £ hryfofiome faith vpon this
place, S/k* yipoflolmjtue Euangelijlajlue Tro-
pbeta ,Jiue quifquis tandem fueris t Be thou an
Apoftle, an Euangelift, a Prophet, or whofo-
euer thou art,thou oweft this iubie&ion : His
reafbn is, X^e^enimpietatem/ubuertit iflafub-
ieftiofiot this iubieftion doth not ouerthrow
true godlmefle. In which expolition con-
curre Tlieodoret , Tlxophylafl and Oecumenim
vpon this place. S. Gregory in an Epiftle to
fi/jifZZ c^. the Emperor MaurititH in the perfcn oiCbriff,
100.& ioS. fafajSacerdotesmeosmanuitu* commifilhzuc
committed my Prieftes to thy hand. And in
another Epiftle he faith,That God madehkn
ruleivnot onely ouer Souldiers , but alfoouer
Priefts , Dominari enimnonfolum militibtis >Jed
etiam facer dot'ibn* concefiit. And 5. Bernard
long after writing ad ArchiepijcopumSenouen*
Jem in France, alledgeth this place Let euei y
foulebe fubied to the higher powers; And
addeth further ^Siomnis animal *veftra iquis
<vos excepit ab <vniuerfitate^ $ It euery foule
befubieii:,then isyotir foule : For who- hath
exempted you from this vtaiuer/alitie ? -And if
a man furuey all ancient Hiif ories > hee fhall
fiade that this exemption is much yonger

daea

4».

at Hampton Qourt.

then their times. The ApolUe 5. TWap- Aft^ifc
pealed to (jt[ar^% to his lawful fuperior. The
Martyrs, and Confefsors, and godly Bi-
fhoppes, neuer pleaded this exemption a-
gainii their per/eaitors, vntiil the Biihop of
Rome, like the luy that growing by the wali,
eatedi out the wall, (o he growing by dieRo-
nian Empire, had eaten out the Empire, and
then hee did exempt himielfe and his Clear-
gie , from the higher powers ordayned of
God,

For fb they are higher, and indeedbighe ft
Powers next vnder G o d ; that is the next
thin g to be confidered in the perfons^ Powers
they are, and therefore gouemers,fcr/>of$&tf
is regiminis: the power is the. power of gon
uerning. Andcitriltpowemhcyare, which
then were Gentiles and Infidels , though
now Chriftians : and that appeareth by two
circumftto ces : they beare the £vord, and
they receiue tribute : Neither of which be-
longs to the Priefls office. And they be high-
er powers : the word is with a comparatiue v^^s
prepolition,thefamethat5#'Pr^hath, *$*- *&&,*
*«r.- (J{egi tanquctm excellent!: to the King as 1?M„
to the fa^tiorymeritofortaffeirferiori,but <%$

B 3 ni&ate

T>. ^Buckeridge Sermon

mtate & author itate fuperiori : inferiour per-
aduenmre to (ome in graces and vertues, but
indignkieandauthoritiefuperior to all; for
all men are vnder them,and therfore they are
fuperior to al mortal men,carying that fword*
quoomnescorrigendi, with which all men are
to be corre&ed. And theretore the ftyle of
Supremacie, or Supreme gouernour is wa^
ranted out at the letter ot this Text. ; And
Kings and Emperours,as they hauejheir.cal-
ling immediat from G o d, fo they adir.itt no
fuperior en earth but God. -to v horn o.iely
they mull make their a c KrA (c m v ch

YtrtutL *d Tertullian acknowledges l i warn £« em

stxj*i. wt hom'mem a DeQ/ecuiLinw. tffo \ vlo Veoinmo*
rajiyWc Ghriltiins famosn (ml tmperour as
the kcond man after God, and minor to none
but to God. Supir Impcraiorem non eft nififot

Gptatus centra hi* DeUS Cftufa'ti ImpCMOMmy hlthOptatUt \

Tarm.hb.s. ^c gj^elt)Ur a^ksno foperiour, but that
G o d that madcthe Emperour. And in that
place bee accufeth Qonatus, that hee eftee-
rnedhimfelfe as Go d and not a man, Dum
Je 'Donatusfuper hnperatorem exto&t, dum ji
E^fcopm G(pmanus,ov , Than Tresbyterium,
he might haue faid , either while Donatu* die

Bifhop

at Hampton Qourt.

Bifhop ot^ome.ov the Presbytery ,onePope,
or many Popes doedi extoll himfelfe aboue
the Emperor : non <verendo turn qui pofi Dcum,
not reuerencing nor fearing him , who next
a iei God is reuerenced and feared of all men.
Tiheodofiut Images were cafl downe in Anti-
och, whereupon (hryfojlom faith, Lafustfl, chryfifi.ad
qui non habetpartm juperterram , fummttas et lfnh u 9
caput omnium Juperterram hominum. The Em-
perour is wronged v\ ho" hath no equal! vp-
on earth > the height and head of aff men.
Wherein let no man miftake : when wee call
Empcrours and Kings Supreme gouemours,
wee doe not extoll them aboueGoD,or his
Law ot word: MiniftriDeifunt^s thq Apoftle
fayeth, they are Gods minifters : and there-
fore fubordinate to him that /ent them. And Aa,*!?,
if they commaund any tiling againft God,
their autlloritie comes too fhort : in iuch
things it is better to obey God then man.
And yet in thefe things though Wee may not
ob^y , yet we may not refiftbut iuffer, as lulu
amjmilMers^ouUnotfacr^ command, jfi*«**
yet when he ledthvm againjl an enemiejbeyobei-
edmH readily • Tnjlimuebant dommfaempora*
fotftfbwmhb ~<ztitlioj& tame fubditier ant prop*

ttr

WX>. TSuckeridge Sermon

ter Dominum <tternum, etiam domino temporalis

jiu«ufi. T)C as 5. Augufiin faith, They made a difference be*

}"auZ£ tweene their temporall Lord and their eterndl

;>om.6. Lord, and yet for their eternall Lords fake, they

tPerefubieEito their temporall Lord: for a* a*

mongmen, if the Trocon/td command thee any

thing, and the Emperour command the contrary,

thou docft well to obey the Emperour, and not

the^roconful; So if the Emperour command a*

;/> things and God commaund the contrary y thou

doejl well to obey God, and not the Bnperour. In

theft cafes /aitji S.^HguJiin, Timendo Tote/la*

tcm, contemn? potcjlatem, in that thou fear ejl

Gods power, feare not mans poloer. So then

they are. fopreame, becaufe they admitt no

mortal! mail as lupenor vpon earth, yet they .

are not fupreame aboue God nor aboue

Chnft> for ail their authorise is deriued from

God ^nd Chrift. And as it is a Deo/rom God

and Chrift, fo it is propter Vtum y and propter

Qonflumy for God and for Chrift, not againft

God nor againft Chrift,for the trueth, not a-

Dan.3.^19. g^inft the trueth. A s Nabucbodonofors -Law

was to be difobeied that he made for an Idol,

jfothe Law that he made for the trueCjOD

was to be obeyed. And as in ciuill cmfekby

all

at Hampton Court.

all meiK confefsion they are fupreame , and
•yetnotaboueGodnor Chriil : So in caufes
Ecclefiafticall they are likewife fupreame on
eardi, yet not ahoue God norChrift: they
are miniftriDei no Taptfjwi presbytery. They
are Gods immediate miniftersofwhom they
holde in Capite ; not mans,not the Popes,not
thePrcsbyteries,to draw their fwords at their
command. Now that their audioritie is not
confined to thefecond Table of caufes Ci-
uill,but extends it felfe to the firft Table, and
caufes Ecclefiaftical,wilappearein this word,
NeceJJltate/ubditi ejlote : you muftof necefsi- *y^
tykefubied : for this is not l^ece/sitas exter-
na, an external! necefsitie, onely of force and
compulf ion for wrath, propter tram; but alfb
NecefsitM interna , an internal! necefsitie, of
loueand due cy , propter confcientiam : And
according to the Schoole3 there '^Duplex ne- •
cefsitte,* double necefsitie. There isneccfsihis
nature, the necefsitie of nature: as the fire is
necefsarily hot by nature • and if it ceafe to be
hote, it ceafeth to be fire. And there is necejsi-
iasprrtcepti & fink , the necefsitie of the pre*
•cept and the end : for all precepts are necefsa-?
rily to be kept in refpect of the end. v So that a

C fickc

D^Ruckgridge Sermon

fickemanfhouldrecouerhis health,»it is ne-
ceffaris- mcejsitate finis tliathee obferue the
precepts of Phificke and keepe a goocTdiet:

i.Cor.^.^ So S.Paul faith : Kece/sitds mihi incumbit, A
necefsitie is laide vpon me, and woe is me, if I
preach not the Gofpehthere is a necefsity not
of nature, but of precept, his calling, and the
end, faluation : So fubie&ion to higher pow-
ers isneceffarieinChriftians, Necessitate pr&-
cepti & finis , by the necefsitie of the ende:
peace, and tranquillitie, and Religion in this
life , and life euerlafting after death : and by

Exod.io.n. the necefsitie of the precept, Honour thy fa-
ther and mother : in which number all Kings
and Fathers of Countries, and Princes mufl
haue the honour of reuerence to their Per-
fons, of obedience to their Lawes,of patience
to their punifhments,of maintenance to their
Ertates , and of fidelitie to their Crown es.
Nov/ becaufe Gouernment , and Obedience
arerelatiues ofequall extent; (o farre muft-wc
obey as their commission is to gouerne: And
the precept of their Authorise extends not
onely to ciuill caufes in the fecond Table^but
alfo to Religion in the firfh And this precept
according to the difference of times , is three-
fold;

at Hampton (Jourt.

fold : Naturall, Legall, and Euangelicall . In
the Law of nature it can be no question , but
caufes Ciuiland Ecclefiafticall belonged both
to one man , fince the calling of King and
Prieft was vnited in one man : The Prince of
the family was both chiefe Magistrate , and
Prieft, & had the fupremacie in both : Which
Atijlotle well obferued y when he faid, Qua ad ^nn.p>ik.ub.
Deorum cultum pertinent commifiafunt ^egi- j ca?l0&11'
bus. Things pertayning to Gods worfhip are
committed to Kings as apart of their charge:
In which refped: he faith , Imperator erat ^ex}
O* Judex ,re> umque diuinarum ei cura commijfa
eHy The King was in warre an Emperour , m
peace a Iudge , and in diuine caufes an Ouer-
feer ; And this was pra&ifed by all Nations,
jifiyrians^Medes [Perfians, Grecians Romanes,
lewcs and Gentiles , Pagans and Christians:
All which did effablifh Religion by their pub-
licise Lawes , and maintained it by die Magi-
fhates fvvord. hUinian faid , Nos maxima-* T^udunfut.
' Jollicitudine yThe true Religion of God , and 6
the honert conuerfation of Priefls is our grea-
teft care, ^exfe) uit Deo , aliter qua homo, alt-
ter qua rjZex} (faith S.Auguftine) The Kjngdoth ^^E^
feme God as a man^and <v$ a IQng ; As a nun bee s°-

C z feructh

TySBuckgridge Sermon

ferueth God by lining holily^ As a I\i?ig heferuetb
God by making ( Ecclefiaflicall ) Lames with
conuenient rigour and feueritit-,, that [ball com*
maund that li>bicb is iuft , and forbid tbatTbhicb
is contrary. His examples are E^echhs audio*
jtas that dejlroyed Idoles y and reformed the "fror*
Jhip of God . Andaljo among the Heathen ,firH
van^.z^ Nahuchodonojorytoho being injiruHed by the mi-
racle of the fiery Vomace>made a Law [or the wor*
r>mS z6. filing of Daniels God: next Darius .who by o'c-
cajion of a like miracle made a Decree that al men
jbouidfeare and tremble before the God ofDanU
i<m*.z.6. el: jindlafk of the i\ing (>f Nininee^ who at fo-
nts preaching proclaimed afajl , and commanded
all the citie , man and be a ft tofaft}and to cry mtgh*
tily to God^aud to turnefrom their kicked Drayes:
And thefe three did this, not out of a prophe-
ticall Spirit, as Tome pretend, that Dauid} and
Salomon ^andlojias did; But as belonging to
their fimdiion Roy all by the light of Nature.
Wherein it any fhall lay, That feruitude is
the punifhment of fmne , and (o this procee-
ded out of nature corrupted, not pure, I an-
iwere : Teccatumferuitutem fecit , Naturafub-
ieftioneminduxit: Sinne brought in tyrannie
pen, ?.*?. and ilauerie, Curfcd be Q>am?ajeraant offer-

uants

at Hampton Qourt.

MntsfoaUhe be. But order of fuperioritie and
fubiedion is die inftind of pureft nature : For
in heauen there is order among blefled An-
gels, andiomeare higher, and fome lowerj
and they obey one another,if not expweepto.,
yet exconjtlio : if not by precept and com-
mand , yet by counfell and diredion. And
in the ftate of innocencie,there was fuperiori*
tie and fubiedion not onely betweene man
and all other creatures^but betweene man and
woman : and had they liued in Paradife, till
they had bene father and fonne, there fhould
haue bene patria poteftdA : and being many fa-
milies, there mult neceflarily haue bin %egia
pote/iits : Elfe the beft and moft happy life
mull; haue beene without the greateffc happi-
neffe of life, and that is Order . And this fu-
perioritie and fubiedion remained not onely
in the prophane and wicked* but al/b in the
line of the godly and the Church, vntill the
Law of Nature, which was dayly adulterated
and corrupted by the affedions and traditir
onsofmen, was written by Mofes in Tables
of (tone: which is the fecond precept of this
fubiedion.

And this Law of Mofes did renue the Law

C ^ of

Tt.'Buckeridge Sermon

Dc«M7.i8, of the kingdome,and ordained that die King
**t0- fhouldhaue a bookeof the Law written by

the Priefts, and deliuered him at his Corona*
tion, in which he is commaunded to reade all
the day es of his life, thathee may learne to
feare the Lord his God , and to keepe all the
words of this law, and thefe ordinances to do
them; And in this law diere bee many Pre-
cepts that concerne the King, as hee is a man,
and many that concerne him,as a King; And
in this ordinance the king is made CuHos U*
gis ViuinAy The guardian of Gods Law, and
the whole Law is committed to his charge ;
The firft Table,that concernesGods worfhip
and caufes Ecclefiafticall, afwell as the fecond
Table that concernes ciuill conuerfation, and
caufes fecular. By vertue of which Commit-
fion, when the kingdome &Priefthood were
diuided in Mo/es and jiarorty Mofes the ciuill
Magiftrate exercifed a Supremacie ouer jia*
Exod.31.21. ton the high Prieft , in caufes Ecclefiafhcall,
whom hee reprooued for making the golden
calfe : and in'his time the breach of the Sab-
both by gadiering of flicks was punifhed by
the Ciuill fword.

Iojbua a Prince and no Prieft, as Mo/es is

faid

Numb.1j.32i

at Hampton Court.

faid to be,fucceeded Mofes'm this charge,and
by this Commifsion he a circumcifed the fons a lofue.*.*.
ot^w/,berc<acd an Altar offtonc,rcadcthc cb SKg
Law , did d execution on him that concealed *4jofuc
the things dedicated to Idoles , e caufedthe **
people to put away ftrange gods, and renued \^*>l*
the couenant bctweene God and the people.
And thefe are caufes EcclefiafticalL

Dauids whole rtudy was for caufes Ecclefi-
afticall , after he had treed Ifrad from all ene-
mies:then did he compofePfalmes to be fling
by Jffaph and his brethren , then did heefet IiParai#T<fo
orders tor the Temple,appointedPriefts,.Le- T *"4??
uites, iingers,and other interior fcruitors,and x.panUr.
afsigned to them their dignities vcourfes, and ^pa^**
offices.

Salomon by this Comifsion built the Tem-
ple and dedicated it,hedepofed >Abiatharxht i.Reg*.
nigh Prieft,and placed Zadok in his roome. I JSjJ^
hope this is a matter and argument of great
fupremacy.

<^*tooke away the Altars ot ftrange gods, i.parai i*
the high places and groues : heeput downe Zpanin*.
his mother becaufe fhee had made anldoll: l*1*\t**,'j
he tooke an oath otliida and Beniamin , that P
whofoeuer wouldnot feme the Lord,(hould

be

2a 'Buc/^ertdge Sermon

bee flayne. This was fharpeLaw inacaufc
meerely Ecclefiaf ticall.

i.rarai 17.^, khojaphat fent his Princes to teach in the
Cities otluda , and with them Letiites , and

a.Paia^.4- Priefts : himfelf went from Beerjheba to mout
Ephraim and brought al the people againe to

2.Parai.i9.8. the God of their fathers: hec fet oftheLe-
uites and Priefts and chiefe of die families of
Ifrael,for theiudgement and caufes of the
Lord ? and this is as a Kings high Commit
lion.

2.para.t9 3,4. E^echias feruice in this kinde is famous : he
opened the doores of the Houfe of the Lord,
*?•* and brought the Priefts and Leuites in, hee
commanded them to fan&ifie themfelues, &
to offer burnt offrings,which they did accor-
ding to the Kings commandement.

Here Priefts are obedient to theKings com-
maundin their owne duties and charge. Hee

*.?arai 29.30. commanded the Leuites to praife God with

a parfti.3o.r, the words oiVauid; there he enioyned a Li-

aWra!.3i,2. turgie : He commanded all Iffael and Iuda to
keepethe Paffeouer; here is omnia cum Impe*

a.Pajai 31.1. rlo : He appointed the couries of Priefts and
Leuites by turnes, hee tooke away the hie pla-
ces, broke downe the Images , and brake the

brafen

at Hampton Court.

brafen Serpent made by Mofes , becaufe the

i i r • C i ' 4Reg.i4.4.

people burnt lncenie vnto ir.

MamJJes that had fet vp Altars,groues,and *.p«aijH*
Images before his captiuitie , after his repeu- ITt
tance and returne, he tooke away the (trance
gods and the Image that hce had put in the
houfe of the Lord, and the like, and reftored
the worfhip of God ; and there hee cemman -
ded Iuda to feme the Lord.

The laft example I will trouble you with,
islojid*' he purged Iuda and Ierufalem from x.paraL^,
high places,groues,and Images : he gathered J£Wi'**
alllfrael, reade die Law, renewed the Coue-
nant , and caufed all Ifrael to ftand to. the Co-
uenant, and hee compelled them to feme the
Lord: he kept the famous Pafleouer, and re- l.parai^.i,
duced the Priefts and Leuites to their courfes hhl0>lB'
fet by Dauid and Salomon, Thefe and many
more are the A&es of famous Kin^s in the
time of the Law,done by their Royall autho-
ritie,notat the appointment and eoirm md of
the Pi iefts: that had bene onely Tote/las Fa*
ell non Lois : A power of Executionpnd not a
power of Iurifdiftion , if the Priefts had firft
commanded theKing,and then the King had
commaunded the people : But the Kings did

D make

T>. ^Buckertdge Sermon

make Orders and Decrees , and commanded
the Piiefts as well as die people,and reformed
the Priefts , as well as the people . Yea, Salo*
mon did depofe Abiathar the high Prieihand
thev forced and compelled both Pneft and
people to feme the Lord, and to abolifh ido-
latne and fuperftition : And therefore this is
a power of Iurifdi&ion ouer perfons Ecclefia-
fticall incaufes of Religion.

It it be (aid that thefe Kings did this by the
dire&ion of the Prophets , and moft of thefe
Kings had their peculiar Prophets and Seers ;
this is nothing to the queftion : for no man
euer denyed dire&iou to Kings. They haue
Counfailers for caufes Ciuill^and Prophets^
Priefts and Bifhops for caufes of the Church,
And the queftion is not, Qua dire&ione , but,
qua author itate: Not by what direction; they
muft dired themfelues by their beft helpes:
but by what Authoritie >• not a deriued or de-
legated Authority from thePrieft,butby that
originall Commilsion, Necefitatepr<ecef)th by
the necefsitie of the precept, in which they
are made guardians of the whole Law.

If it be further faid, thefe Kings did this by
an extraordinary and Prophetical! power,

which

at Hampton Court*

which is but onely /aid and neuer prooued;
the confutation is ready : If this had beene
done by a Propheticall power, why are thofc
Kings regiftred as glorious and good Kings,
that walked in the wayes oiDauid, and tooke
care of Gods Religion: And on the other fide,
thofe Kings that omitted thefe duties of Reli-
gion, not onely noted and difgraced,but con-
demned for the omifsion of that which ac-
cording to this opinion concerned not their
office ? Had the fupreme care of Religion in
thefe Kings beene onely a Counfaile and no
Precept, no man fhould haue been difgraced
and condemned for it ; for no man is to bee
condemned for theomifsion of a Counfaile.
And therefore the Scripture condemningma-
ny Kings for the omifsion of this dutie , and
regiftring TSLahuckodonofor , Darius , and the
King of Nineuefor their great care in this
charge ; this is not a Counfaile, but a precept
in the Law e, that Kin°;s muft take charge of
the whole Law , and caufes Ecclefiafticall as
well as Temporally

When the Donatifts pleaded that Kings g3£
were to meddle with Ciuill cauies of the fe~
cond Tableland not with Ecclefiafticall caufes

D % of

centra

T> . ^Buckgridge Sermon

*} (7.

of the firft, Optatus held it to be a madnefle in
Donate : Ille J olito furore accenjusin htc <verba
prorupit, Quid Imperatori cum Ecclefia? Dona-
tus enflamed with his accuftomed iune,b;ake
foorth into thefe words , What hath the Em*
perour to doe with the Church? But, fay th
Optatus y the Apoftle taught vs to pray for
Kings. Non enim eft ^ejpublica in Ecclejia> fed
Ecclejiain Republic a, i. inlmperatore %omano :
The Commonwealth is not in the Church,
but the Church is in the .Commonwealch,that
is, in the Romans Emperour. AndS.-^«g«»
^«o«r/.£pay?/7iereiedeth the plea as ridiculou sJSlolite cu*
rare in regno <veftro> a quo tueatur ^vel oppugne*
tur Ecclejia : Take you no care inyour Kingdoms
7i?bo oppugneth the Qmrch^and who defend? th it\
Tbbois religious, andn?bofacrilegious\ This is as
much 04 if youfhouldfay > Take no care nloo is
chafi and Tvho is njncbafl, (jar enim adulteria le*
gibus puniuntur <srfacrilegiapermittuniur? As
it adulteries were to be puuifhed, andfaai-
iedge permitted. The torce of the Argument
is this, If the King be to punifh by CiuilJ pu~
nilhmentin the fecend Table, murther,theft5
adulterie, and the like 5 much more in thefirft
Table, Atheiimc, Idolatrie, Sacriledge,Here-

fie,

at Hampton Qourt.

fie, Schiime , and the like: elfe thefefinnes
muft goe vnpunifhed in this life.

But it will befaid, Indeed the kingdomc
was abouc the Prieithood in the Law : .but
iiitheGoipe], the Prieilhood is aboue the
kingdoms., And therefore though kings in
the Law medled w idi ifcclefiafhcall perfons
and cmks,necefsitate pr<tcepti\ yet in die Go£
pel their authontie is confined onely to
caufes Ciuill : the Church that was gouer-
ned3oo. yeeres before any king was Chri-
stian, hadi no need or their fupremacy,there
is no precept of obedience in the Go/pel
which impofeth this necefsitie. Indeed if
the Gofpel were either aReuocation or limi-
tation of their Commifsion granted in the
Law, k were fomewhat.

But when the rule holdes, that Eudnoelium
non to/lit prdcepta nature Zr le°is Jed per ficit :
The Goipel doth not cake away the precepts
of .nature, and the morallLaw, but perfect
them: The comifsion oiKtngs granted in the
Law, fhadeeh good to die worlds end • And
Chrift came<rtf tolleretpeccatanQ?iiuramimdi, iohn.M*
not to take aw ty the Lawes and focieties,but
the iiunes of die world : And hee renued the

D 3 precept,

T>. TSuckeridge Sermon

£*• Matt. ii.ix. pvcceptyVate qutfunt C*f arts £*fari:Giue to
Cxfar the things which are Caefars by the
Law of Nature and Mofes : And the Apoftles
doe often and almoft euery one of them in
their writings double the precept , As Saint
i.PeM.13. Peter, and Saint Iude,md Saint Taul in many
i?Tiiw. Epiftles.One place fhalferue for all.i.Tim.x.
he ordeineth that Christians fhall pray for
Kings and men in Authority. The reafon is,
That wee may liue a quiet and peaceable life
vnder them, And the compafle is : a **i™ a^*«v
9 oitiAvm : in all gjodlines and honeftie. There-
fore godlines and honeftiebelongethto the
Kings charge; And fo the fame precept with
the fame extent remaineth in the Gofpel that
pfaUxi. wasgiuenintheLawe. In the 2.Pfalmeitis
prophefied,that Chriftian kings fhould ferue
the Lord Chrift in feare,and reioice to him in
reuerence : and they muft ferue him not one-
ly as men, but as kings; and kings as they are
jtup>fi.cot*ra ^ngs, (faith S.Juguftine out of this place,)
crefcon. m i- jerue the Lord ^ if in their kingdomes they com*
mand that fbhich is good, & prohibite that Tbkich
is euill, Nonfolum in ys qu* pertinent ad huma*
namfocietatem/verum etiam in ijs quae ad ViuU
nam religionem, Not onely in things pertaining

to

at Hampton (^ourt.

to humane J ocietie, but alfo in matters concerning
ViuineTbQrJhip. AndEfaipropheciedthatin itowh
the Gofpel J^jngs [hould bee nourfing fathers
and Queenes Jhoulde bee nourfing mothers
of the Church , and they mult nourifh by
their milke : and internall milke of the worde
and Sacraments, they cannot giue : they can
neither preach the worde, nor adminifter the
Sacraments no more then Vzgiah could ^^.i*.
burne incenfe, or offer facrifice to God: Nei-
ther can they giue commifsion or power to a-
ny man to preach or minifter the facraments,
which is an authoritie deriued from God by .
impofition othands-JteyprotdtcateiTermittere, M<m.\6,i^
Z? licentiam darepojfunt,non autboritate.Their
authority is a permifsion or licence to preach
hi their dominions,not a power of mil sion or
ordination : And therefore iince they cannot
giue the internall milke ofche word and Sa-
craments ; they mull: giue the externall milke
of dikipline and gouernement. And al-
though the Church were gouerned for the
firft three hundred yeeres before anyEmpe-
rour or kitlg became a publicjue profeiled
Chriftian : yet as S. Auguftine&v&x , uiliudfo Ah®$' Wft-
it tunc tempm , <& omniajuis temporibus agun*

tur.

: *

T>. l^ucl^eridge Sermon

tur. The times were difterent,and all things
haue their time. And therefore afloone as
Qmjtant'me became aChriftian, he aflumed
this iupremacie : he put downe idolatry, hee
eflabliChedChriftian religion, compoied dif-
ferences ot Bilhops, fupprefied herefieand
Schifmes, called Coimcels, andgauehisfuf-
f rage in them, hee heard caufes of religion,
& iudg&i them in his owne perfbn, he made
lawes, decrees, edi&s and orders for religion.

ffSat vi~ And fok faith Eufebius, hee did tanquam com-

ub.i. ca?.Z7. munis Epifcopm d Deo conjlitutus y as a com-
mon BHhop or ouerfeer ordeined of God.
And concerning thefe that boldly and vnad-
uifedl v were inflamed widi the memorie and
prayfe of thofe Arrian Bifhops : peftinm Ma*
rum is Qonjlantines words, thofe plagues and

35*"' l firebrands of the Chxchfflusjtatim audacia,
mimftri Dei,hoc eftjnea executione,coercebitur\
The boldnefTe of fuch^Bifhops and others )
fhall be brought in order by the fvvord or ex-
ecution of Gods miniifer, that is, myfelfe.

c.ondiroician. And the fixt Toletan Couiicell /peaking of

•<«?• ' 4- QrintillanKS the kino;, faith : Nefa eH in dubu

um deducere eius poteftatem, cui omniumguber*

natkfupcrno conjlat delegata iudicio. It is an

. hainous

at Hampton Court.

hainous offence to call his power into cjucfti-

on,to whom it is apparant that the gouerne-

mentofall is delegated by die diuine Decree,

To reduce theie things to certaine heads :

Thefirft worke of this fupremacy is reformatio

Ecclejta , The reformation of the Church, by

abolifhing Idolattie, fuperftition and herefie,

and placing of true Religion : pra<5Hfed by

Qonjlantine , and all the godly Emperours his

(ucceilors : A matter fo euident both in the

Law & the Gofpel,that it needeth no proofe;

And they which withfhnd, and cry downe

the Supremacie of Kings , were the men that

firft told Kings that they had a fupremacie in

caufes Ecclef ufticall , and ought to reforme

the Church , and make way for Gods owne

kingdome,and Chrilts owne Scepter : which

when they had efte&ed by the Ciuill fword,

and grew potent and ftrone, and able to ftand

of themfelues ; Then thefe Equiuocating com-

panions began to deale plainely , and to tell

Kings that they had nothing to do in caufes

Eccleiiaftical ; As dio/e that when they haue

beat the child, burne or call: away the rod i as

who vfing temporal! Authority as a ladder to

<lime vp to the height of their ambition, fling

it away and breake it in pieces , as if they that

E reformed

T>. 'Buc^eridge Sermon

reformed for them , might not alfo reformc
them,and bring them into Order.

Thefecond worke of this Supremacie, is
Conuocatio Synodorwn, the calling of Councels
and Synods : as the foure firft generall Coun-
cels were called by foure Emperors : The Ni<
cene Councell againft jfrrius> by ConHantine:
The Councell of Qonftantinople againft Mi*
cedonimky Theodofius the elder : The Coun-
sel of Ephejm againft IS^ejlorius^yTl^odofim
the yonger : The Councell of Cbalcedon a-
gainft Eutichesjjy Martian. I might addc the
Councell of Sardis by Conftans and Conftan*
tins, Sc many more,for many hundred yeeres
after Chrift. But I note rather the weake aL
BeUa,cdec0}>- legation of Cardinall Bellarrnine , That all
ciiLi.cap.^. thefe Councels and many more, werecalled
by Emperours , but authoritate Tap<t , by the
aiuhoritie of the Bifhop of ^ome(ov the Pref-
by eerie y if there were any fuch thing then in.
being, ) as if in thofe times Emperours had
benevaffals totheBifhopsot(^o/#e; whereas
i*>Epm.9. Leomagmts made fupplication toTlieodofiuz
the yonger , fupplicationi noUra dtgnetur an-
niMt_j, that the Emperor would call a Coun-
cell in Italy. But the Emperour called it atH*
phefus > And the Bilhops of Italy could not

come

at Hampton Qourt.

come in time : and Eutiches herelie was there
countenanced by themeanes oiDiofcorusBi-
fhop oi Alexandria.. Then Leo made a fe- ififi.i+.
cond fupplication , and alledged the fighes
and teares ofal! the Cleargie, tor to obtame a
Councell in Italy. He follicited the Princefle E^- l6-
tPulcheria , to further his fupplication to die
Emperour : He wrote to the Nobles,Cieargie E^'zi-
and people ok Conjlantinople, to make like fup-
plication to the Emperour: yet he could not
obtame it in the time of Tlieodojius. When
Martian fucceeded ( by thefauourof flWcta*
ria ) a Councell was granted , not in Italy, but
at Qbalcedon ; Then Leo made a freih fuite, fyfay
That the Emperour would command the Bi-
fhops of the Councell, that the faith of die
TSicene Councell might ftand in full force vn-
altered , which the Emperour did at his re-
queft, And the Emperours Oration to that ^,'^^

1 r . .A ,rr .. . . ni in Coned.

purpole is extant . Now , it fupplication , in- uu.
tercefsion of friendes , fighes and tearcs of
Priefts be the authority of the Pope, then the
Pope vfed his authoricie , and commaunded
the Emperour to call Councek But in the ^ ^
fubfcriptionyoufhall fee his authoritie, Be-
caufe( faith Leo) Imuft by all meanes obey
your facred and Religious will , I haue iet

E % downe

2X cBuckeridge Sermon

downe my confent in writing to thofeCon-
ftitutions. Here you lee it is plaine,Councels
were called by Emperours at the Popes flip-
plication andentreatie : And therefore when
hheron. \nA- (fijiffinus a lleadged the Canon ol a Councell
^uffimm*1 againft S.Hierome^ his anfwere was, Voce quis
turn Imperator iufterit conuocari , fhew what
Emperour commanded this Councell to be
called. I will therefore ende this point wrh
Socrates words , Who giuing a reafon why in
socratediL.^. his Church-ftory he madelo often mention
xnpeemo. of Emperours, fmh^Tropterea quod ex ilk tern*
pore quo Conftantini ejje coeperunt, negotia Eccle*
Jijeex eorum nutu pendere a>i/afunt,atque adeo
maxima concilia de eorum fententia , <(sr conuoca*
tafuerunt , {? adkuc conuocantur. Since Empe-
rours became ( like Conftantint ) fathers of the
Church, the caufes ot the Church haue de-
pended vpon their will : And therefore the
greaceft Councels haue bene, and yet are cal-
led by their authoritie.

The third worke is promulgate legum 7 the

promulgation of Church Lawes and Edicts,

ItacZplir- commanding or forbidding things , expedi-

um.hb.i. ent or hurtful for the Churches gouernment:

cap. 10. cap. 1 I. Zj

44.14.cap.44. w'hereot the Chiwrch ftories are full. Qonftan *
tint made many Lawcs concerning Confef-

fors

at Hampton Lourt.

ibrs and Martyrs, Chi iftians and Heathen.
Eujebins mentioneth two Lawcs ; one that a*
bolifhed idolatrie, images, facrifices and diui.
nations; an other concerning building & en-
larging of Churches at the Emperors charge.
Theodofim made a Lawe againft the Arrians : TUO^a^p
the maner of it is worth the repeating, jfm- C4MS>
fhilochus Bifliop of Iconium had beene a long
futer in vaine,at laft hee vfed this ftratageme:
hee came into the Court and faluted die Em-
perour , but would not falute the Emperours
fonne sfrcadius newly created Cafar. Tbeo~
doJiM thinking hee had not feenehisfbnnc,
fhe wed him his fonne and bid him falute and
kiflehim. tAmphilochusan(weYedJ.tis enough
to honour the lather. Theodojit+s interpreting
it as a contempt of his fonne , grew very an-
grie , whereupon jlmphilochus difcouering
hinfelfe faid , jirt thou offended 0 Emperour
thatlreuerence not thy fonne, and thinhjlthou
that God is not offended with the Arrians the
blajphemers ofbis fonne? The Emperour ouer-
come with thefe words, Legem fcribit> made a
Lawe prefently forbidding the aikiiibliesof
the Arrians. I fhouldtire my feLe and your
patience, if I fhould enter particulars : onely I
muft retcrre you to the tides of the Ciuil 1 iw5

E 3 T>e

T> .'Buc^e/idge Sermon

3 . De/umma Trinitate , <sA fide Qatholica : defa-
cro/anFlis Ecclejijs: de Epifcopis z? clericis , de
heretic is, &*c. which were promulgated by
InJlinian9TheodoJius > Valentinian, Honorius,
jircadtusyznd other godly and Religious Em-
LJ'TJ2%m Perours- There is a Col!e<3ion of Ecclefiafti-
niiea*. * call Lawes made by Qiarles the Emperour,
Lodoukkt and Lotbarius: gathered by Anfegt*
Jus Anno 82,7. Ot QhaHes his Lawes there
be 168. And of the Lawes otLeTbes andlo-
tharius 157. In the Preface, the Emperour
Charles pro k(Fcth,Quapropter <&* noftros mifjos
ad <vos direximus, qui ex noftri nomlnis Autbo-
ritate <i)nk <vobifcum corrigerent,qu& corrigenda
tjfent: Therefore we haue directed our Com-
mifsioners vnto you 7 (Heere you fee Kings
high Commifsioners and vifitors are ancient)
that fhall ioyne with you to redreflc thofe
things which neede reformation , according
to our Canonicall Conftitutions , in our
name, and by vertue of our Authoritie.

And thefe Lawes were of that force in
thofe dayes, that when Mauritius the Empe-
rour diat made a Law, that 7s(emo puhlicis ad*
G'Y™ minijlrationibus implkatus ad Ecclefiafiicum of-
ca?/i0o.& ficium perueniret , That no man intangled
withpublique charge, {hould bee aduanced

to

at Hampton Qourt*

to an Ecclefiafticall office, 5. Gregory appro-
ued this part of the Law, becaufe many vnder
this colour did mutarefeculum, not relinquere.
And further, the Law forbade any Souldier
to enter aMonaftery till his warrefare was ex-
pired. S. Gregory though hee wifhed not any
to flie the warres, or not pay their debts , vn-
der the name of a Cloiftet ; yet becaufe hee
faw it hindered many from the warrefare and
feruice of God , wrote an humble Letter to
Mauritius , and another to Ttieodorus the Em- E& t^fl*
perours Phylician , to m treat the reuocation >»»/«».
of this Law inuented by Mian , in a very Tub-
miffe Stile : Ego quidemiufiitmiveJlrAfubieSlHt^
I your feruant and fubied to your command*
haue fent this Lawe to many parts of the
world, and now I write my opinion to your
Maieftie : Vtrobtque ergo quoddebui exolui, qui
<& Imperatori obedientiam pr<ebui> &pro Deo*
quodfenji) non tacui: In both 1 haue done my
duety j Ihaueperfourmedmy obedience to
the Emperor, and I haue not concealed what
I thought fit for Gods caufe. And S. jiugufl. ^u**/?. Epfa
fayth of this power of Lawes, Hociubentlm* l66'
peratores quodisr Qhrifim iubetyquia cum bonum
iubmt,nemo iubet nifi per eos Chriftus : Whea
p™~~rours command that which is good, it

2X <Buc%eridge Sermon

isChriftandno man clfe that commanded*
by them.

The fourth workc of this Supremacie , is
receiuing of Appeales, andgiuing Decilions,
Reftitutions,and Depriuations,and other pu-
nifhments of BifhopS for caufes EcclefialU-
call. Wherein although Qonftantinezx. the firft
in modeftie, and a deiire to iupprefle the ca-.
lumniations ofBifhops, and being not yet Co
fully inftru&ed in ChniHan faith , tooke the
papers and Articles of the Bifhops and burnt
diem in the Nicene Councill ; yet being bet-
ter intruded, and feeing the necefsitie of his
ndeoptatum Authoritie in thefe caufes , he iudged Qecilia*
%]ft.it?& *m* caufe himfelfe. Donates procured (^ecilia-
l66- nus to be condemned by 70. Airican Bifhops

for certaine crimes obie&ed againft him : As
alfo that hee was ordered by one Fcdix, who
as it was pretended had burnt the Scriptures.
And in a tumult they fee vp another Bifhop
of Carthage againft him : then they appealed
to Qonflantine , and defired him to afsigne
them Iudges : Conjlantineby his Coirmifsion
Lufebituiiio. extant inZiw/e&w^delegatedand authorized
Meltiades Bifhop of Rome, Marcus a Clergie
man of Rome, yet no Bifhop, and ^eticius^
MaternuSy and Marinus three French Btfhops,

to

At Hampton Court.

tohearethecaufe,whogaue fentence for£*-
cihanus. Vpon a fecond Appeale, Conjlantine
made a fecond Delegacy to Lhrejlus bifhop of a^«* &•**
Syracufe,& certaine Bifhops ot France met at
ArJe , who likewise gaue fentence with (jctli*
Anus. Vpon the third Appeale , Qonftantine
appointed Elianus a Ciuill Magistrate to exa-
mine F(xUx> who acquired Foslix alfb. Then
the Emperour called both parts before him,
and gaue finall fentence for Cecilianus , and
made a feuere Law againft the Donatifb j by
which Lawe many Donatirts were brought
home to the Catholique Church, In which
paflage? I pray you obferue : i. That Mekia*
Jes not as fupreme Iudge of all Controuer*
fies,but as delegated by Conftantinejdid iudge
of Cecilianus caufe: And S.AuguJlin defendeth ■*##. j^A
him from vfurpation vpon the 70. African
Bi(hops,becaufe the Emperor fo appointed it.
Next the Bifhops of France did iudge the
iame caufeafter Mekiades without any wrong
to the Sea of Rome : no man in that age
found fault with it. And thirdly it is apparant
that Coitjlantint was fuperiour to Meltiades>
and both made him hisDelegat, and iudge
of his fentence and iudgement, which S. Au» -*wfi- ««**
gujiinc c^lethy/ttw/^^a^,thelaft iudg- caJ2

F ment,

'DJBucf^eridge Sermon

mcnt, <vkra quod caufa pertranfire won potejl,
md that the cauie had gone as fane as it
conld goe. And whereas the Donatifls plea-
ded that a Bifhop fhould not be purged iudU
clo Troconfulariy by the Proconfuls iudgment;
jMgHft.npn.S. jiugujline anfweres, The Bifhops fought
I:66, it not, but die Emperour enioyned it; jldat-

im curam, de qua rationem Deo rcdditurus erat,
res ilia maximS pertinebat, To whole charge
or which hemui'tmake accompt to God r this
fttTap"dot>- matter did chiefely appertaine . There was
tum. a conference held by the appointment of the

Emperour Honorius: the ludgedefignedby
the Emperour was one Marcelfams, (to whom
AtwuHine after writ his Bookes De Ciuitate
Dei, ) at which S. Auguftine-was prefent , and
others,who difputed againft Tetiliarins, Erne*
ritus y and Gaudentm , and other Donatifts:
which was gathered by Mdrcettus : And S..
^ugufline hath written the feueral dayesCcl-
Jaaons. Mctrcellintis gaue fentence againft the
Donatifls , and it was confirmed by the Em-
perour Honorius, all w hich is extant. Tbeodo-
.-ates ub. ^Jius called a Councell of all Ions, Ts{aUarius
and J^ilius made the eonfefsion of Confib-
ftantialitie : hemophilus Advjercd vp the Ar-
rian faith: Emomms thtEimomitrihkh '- E-

kudus

at Hampton Qourt.

leujtus the Macedonian laith . Tum/olus ffi
feparatus precatur Deum, faith Socrates, Then
the Emperor alone y feparate from all compa-
ny made his prayers to G o d, to direct him
in the Trueth , and then he read the feuerall
taiths : and condemned and rent all the reft,
that rent and diuided the Trinitie,aiid com-
mended and approued that faith of the Con-
iubftantialitie ot the Father & ot the Sonne.
I mnft here omit infinite other matters of
fads and.punifhments,andmany obiedions,
and conclude with a queftion tlratTlieodoJius
propofed to thefe feuerall forts aflembled>-
which he did by the counfaile of Sijtnius \
What accompt( faith Tlieodojius) make you socrat.nb.^.
of the Doctors andHiftories of the Church, *¥ IO*
diat are vnpartialJ , and lined before thefe
queftions- were moued ? If it be anfwered , as
tiien it was 9Habemtt$ tanquam magi&res, We
efteeme them as 0111 fathers and mafters; the
caufe is c!eare,they 2;iue witneile on our fide;
If they reieif thein> it is a matter of great de-
liberation, .whether a man would be of fucli a
Church , whereof neuer any man wasbefore
themfelues. hi which cafe it feemeth more
then reafonable , That in a reformation, wee
fhould .conforme our felues , ^dregulam An*

F 2/, ticjuo*

CD. cBuckeridge Sermon,&c.

tiquorum , to the rule of the Ancient, Scrip-
tures, Apoftles and fathers, Qhryfoftome, 2>{a*
zianzenjBajill, jimbroje 7 Hteromc, Augufline>
Gregory & the like, rather then after the New
cut of thofe,who haue not aboue the life of a
man on their backs , fixtie or feuentie y eeres.
And furely the rule of Charitie is, That fince
all the Queftion is ot the Churches Regi-
ment , not fo much- who Ihould feede and
rule theChurch,for io muft both -Prince and
Prieft,but who fhould rule & goueme moft $
we fhould euery one lay downe all contenti-
ous humors , and ioyne hand and heart to
feed and gouern Gods inheritance, and flriue
rather in deeds then words, who (hall moft
carefully doe that<luty wUich God hath laid
vpon him necef skate pr<ecepti by this triple ne-
cefsitieof his precept. That fo we may be all
partakers of the end, peace and tranquillitic,
and religion in this life,and life eucrla-
ftingin the kingdome ofheauen,
yvhichGodgraunt,
Amen*